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With this dispersion of language games social subject, too, seems dissolved. Social communication - communication language, but it consists of the national Assembly from the same thread. In this fabric overlap is at least two, but in reality - an indefinite number of language games, obeying different rules. Wittgenstein writes: "Our language can be seen as an ancient city: a maze of little streets and squares, of old and new houses, of houses with additions from different eras; and all this surrounded by a multitude of new areas with straight streets on a regular plan and standard houses"
But it happens that the outcome of the battle of the rivals is unclear and
calm mirror reflects only the image of the "two angry soldiers." In this
case similarity becomes the combat of one form against another, or the same struggle within the same form, separated by materiality
or space. People Paracelsa how the floor of heaven, "littered with lights", but
not associated with him as a "thief with a galley, like a killer with the wheel, the fish to the fisherman,
the game hunter". The sky man must be "free and
the mighty," "not to obey any order, never managed any
the other creature". His inner sky may be
independent and to rely only on himself, but on the condition that
thanks to his wisdom, which is also the knowledge, how can a person be
likened to world order, reproduces it and thus
upsets in his inner firmament the firmament, where the flicker visible
star. Then this mirror wisdom, in turn, will embrace the world in which
she was placed; its great ring will flock into the sky and on ;
people will open that contains the "star inside and so
by the way, carries the firmament with all its influences
it breeds in
which they are the senses-to face, which they animate
age spots on the skin -- to the body, which they secretly celebrate. The analogy
can also cave in on themselves, while remaining undeniable. Old
the analogy between plant and animal (plant -- animal head
which at the bottom, and the mouth -- or root -- sunk into the ground) of Cisalpin not
criticizes and does not resolve: on the contrary, he strengthens, develops,
detecting that the plant-it is worthwhile animal nutrients in
which rise from below upwards along the stem extending as the body,
and uvenchavsheesja head-that is, inflorescence, flowers and leaves.
The ratio here otherwise, but does not contradict the initial analogy, which
puts "the root is in the lower part of the plant, the stem -- in higher because
animals venous network also begins in the lower abdomen, and
the main Vienna rises to the heart and the head"
However, the truth is, a description of Belona detects only
that positivity, which in its time made it possible. It is not
neither more rational nor more scientific than an observation, Ulisse Aldrovandi, when
he compares the baser part of man with a disgusting parts of the world, with
Hell, with its darkness, of convicts to torment sinners, which is
excrement of the Universe*1); it belongs to the same
analgeziruuchee cosmography, and classic in the era of Crollius
comparison of apoplexy with the storm. The storm begins when the air becomes
heavy and ranges, the attack -- at a time when thoughts become heavy
and restless ; then the dark clouds, the belly swells, the thunder and
the bladder bursts; the lightning flash, and in the eyes of the patient occurs
terrible Shine, the rain falls, and the mouth covers the foam, the storm raging, and
the spirits tear the skin of the patient; but then the weather clears up again, and
the patient returned to the mind *2). The space analogy is, in fact,
the space distribution. The man is completely closed on itself;
however, this same person, on the contrary reports of similarity, receives from the world.
He is a great reservoir of relationships -- a center where the various
ratio focus and where they are emitted again.
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